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Isaac of Stella, the Cistercians and the Thomas Becket Controversy: a Bibliographical and Contextual Study

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Isaac of Stella, the Cistercians and the Thomas Becket Controversy: a Bibliographical and Contextual Study Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Isaac of Stella, the Cistercians and the Thomas Becket Controversy: A Bibliographical and Contextual Study Travis D. Stolz Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Stolz, Travis D., "Isaac of Stella, the Cistercians and the Thomas Becket Controversy: A Bibliographical and Contextual Study" (2010). Dissertations (1934 -). 87. https://epublications.marquette.edu/dissertations_mu/87 ISAAC OF STELLA, THE CISTERCIANS AND THE THOMAS BECKET CONTROVERSY: A BIBLIOGRAPHICAL AND CONTEXTUAL STUDY by Travis D. Stolz, B.A., M.Div. A Dissertation submitted to the Faculty ofthe Graduate School, Marquette University, in Partial Fulfillment ofthe Requirements for the Degree ofDoctor of Philosophy Milwaukee, Wisconsin December 2010 ABSTRACT ISAAC OF STELLA, THE CISTERCIANS AND THE THOMAS BECKET CONTROVERSY: A BIBLIOGRAPHICAL AND CONTEXTUAL STUDY Travis D. Stolz, B.A., M.Div. Marquette University, 2010 Isaac of Stella (ca. 1IOO-ca. 1169), an English-born Cistercian and abbot, has been dwarfed by Bernard of Clairvaux and other ofhis twelfth-century Cistercian contemporaries in terms ofliterary output and influence, giving him a reputation as an elusive and marginal figure. Isaac's 55 sermons and two treatises are modest compared to the productivity of other monastic writers and his position as the abbot of an obscure monastery in western France has not helped to raise his visibility among the luminaries of the twelfth century. He is remembered as a mysterious and often tragic figure in the annals ofhistory. Recent scholarship has shed light on this elusive abbot. One area ofhis life that has attracted some attention has been Isaac's involvement in the controversy between Henry II (1133-89) and Thomas Becket (ca. 1120-70), archbishop of Canterbury. Gaetano Raciti in particular has argued that Isaac's involvement in the Becket controversy, specifically siding with Becket in the archbishop's quarrel with the king, led to Isaac's exile to the island ofRe and the loss of his abbacy. Raciti's research, which continues to be influential, focused on Isaac's sermons and from them he compiled numerous biographical and historical clues to piece together Isaac's ultimate downfall as abbot. But Raciti's interpretations have been reconsidered by a few scholars, initially by Claude Garda as well as the subsequent research of Ferruccio Gastaldelli and Elias Dietz. In this dissertation, I continue the reconsideration ofRaciti's interpretations. In particular I focus on Isaac's role as a monk as well as his continuity with the Christian monastic tradition. Contrary to Raciti's interpretations, I demonstrate that Isaac's support of Becket was minimal and not the cause of serious consequences affecting his abbacy. This demonstration is based on reading Isaac's sermons not as sources of either biographical or historical data but rather as monastic sermons. Isaac's sermons provide proof of his continuity with his monastic forbears and place them in their proper theological and monastic context. Isaac emerges as neither mysterious nor tragic but rather as a monk who wrote for monks. ACKNOWLEDGEMENTS Travis D. Stolz, B.A., M.Div. The origin ofthis dissertation can be traced back to the fall of2002 when I took Dr. Wanda Zemler-Cizewski's seminar on the twelfth century. This was followed by a study ofthe Glossa ordinaria, also with Dr. Zemler-Cizewski, in the fall of2003. Both ofthese experiences created in me a love ofmedieval history and theology, as well as providing me with the armature with which to write this dissertation. Heretofore my interests lay mainly in patristics and early Christian monasticism. I became fascinated, however, by a period commonly dismissed as backward and dark, one for which Gibbon's rather dismal description as being the "triumph ofbarbarism and religion" remains the standard view. It was then that I first read the figure who would come to occupy so much ofmy time, Isaac of Stella (ca. 1100-ca. 1169). The people who have enabled me to write about my Cistercian friend from the twelfth century are far too numerous to mention. I must, however, acknowledge the following to whom lowe a particular debt of gratitude. Pride ofplace must be given to my patient and longsuffering adviser, Dr. Wanda Zemler-Cizewski, who believed in me~espite my giving her much evidence to the contrary-and was a continual source of encouragement, direction and support. I am especially grateful to the members of my committee for giving so much of their time and energy to this dissertation: Dr. Michel Rene Barnes, Hieromonk Alexander (Golitzin), the Rev. Dr. Julian V. Hills, and Dr. Mickey L. Mattox. They deserve much credit for helping me address the clumsiness ofmy prose, inelegancies of style and other 11 literary sins. lowe a considerable debt as well to the indefatigable Gale A. Prusinski, Assistant to the Chair ofthe Department of Theology and a truly kind soul. "Whatever action a great man performs," Krishna tells Atjuna in the Bhagavad Gila, "common men follow. And whatever standard he sets by exemplary acts, all the world pursues" (3.21). I follow many great men as well as women and am indebted to far too many than I am presently able to name. The following are some ofthe truly great individuals from whom I have benefited much. To Marquette University's administrators and deans, especially Fr. Robert A. Wild, SJ, President, for their service and dedication. To the Helen Way Klingler College ofArts and Sciences, in particular Fr. Philip 1. Rossi, SJ, Interim Dean, for not simply providing but also valuing the arles liberales. To the Graduate School, in particular Dr. Jeanne M. Hossenlopp, Vice Provost for Research and Dean, and Craig A. Pierce, Assistant Dean, for continued support throughout my studies. To my professors in the Department ofTheology, especially Fr. David M. Coffey; Fr. William S. Kurz, SJ; Fr. Joseph G. Mueller, SJ; Dr. Andrei A. Orlov; Dr. John 1. Schmitt; and not least Dr. Susan K. Wood, SCL, Department Chair, for their service to the regina scienliarum. To my classmates as well, in particular Fr. Radu Bordeianu; Fr. Bogdan G. Bucur; Fr. Michael Demko; Fr. Charles Ebelebe, CSSp.; Dr. Dragos Giulea; Susan E. Ramsey; Pamela Shellberg; and Dr. Matthew Sutton. To the Rev. Drs. William G. Bodamer and Edward A. Yonan, Millikin University, Decatur, IL, for setting me on the path and believing in me so long ago. ll1 To the Rev. Drs. Arthur A. Just, Jr., David P. Scaer and William C. Weinrich, Concordia Theological Seminary, Ft. Wayne, IN, for instilling in me a love ofHoly Scripture, the Holy Fathers and the liturgy. To Fr. Raymond T. Gawronski, SJ, St. John Vianney Theological Seminary, Denver, CO, for his continued wisdom and kindness. To Dr. Jean-Pierre Lafouge, Marquette University, for his friendship as well as for being a fellow traveler on the path ofthe philosophia perennis. To Fr. William N. Olnhausen, St. Nicholas Antiochian Orthodox Church, Cedarburg, WI, my spiritual father and a living icon ofthe love ofChrist. IIuLEp, EUAoyEtLE! To Zoe Ganos, my dear friend and vovu, for her prayers and love. To Fr. Thomas L. Palke, St. Raphael of Brooklyn Antiochian Orthodox Church, Chantilly, VA; His Grace the Rt. Rev. THOMAS, Bishop ofCharleston, Oakland and the Mid-Atlantic ofthe Antiochian Orthodox Christian Archdiocese ofNorth America; and His Eminence the Most Rev. PHILIP, Archbishop ofNew York and Metropolitan ofAll North America ofthe Antiochian Orthodox Christian Archdiocese ofNorth America for providing such a wonderful home to my family and me. To the priests and parishioners ofthe following parishes for welcoming my family and me over the years: Fr. Timothy Bac1ig, St. Michael Antiochian Orthodox Church, Van Nuys, CA; Fr. James Coles, St. Ignatius ofAntioch Antiochian Orthodox Church, Mesa, AZ; Frs. Victor Potapov and John Johnson, Russian Orthodox Cathedral of St. John the Baptist, Washington, DC; and Fr. David G. Subu, Protection ofthe Holy Mother of God Orthodox Church, Falls Church, VA. IV To Elder Ephraim, Elder Paisius and the fathers of the Holy Monastery of St. Anthony the Great, Florence, AZ, for providing hospitality to my family and me over the years. To Fr. Gregory Hogg and Fr. Den. A. Gregg Roeber for their prayers, encouragement and devotion to Christ and His Church. To the Rev. Dr. Edward O. and Tevia Grimenstein for their goodness and superlative technical assistance, time and time again. To Nicholas and Catherine Dujmovic for their friendship, generosity and hospitality, especially when much study proved to be a weariness of the flesh. Fr. Louis-Jacques Bataillon, OP, died while I was writing this dissertation. Pere Bataillon was someone whom I never met but from whose scholarship I continue to benefit. Robert Baker Aitken Roshi of the Honolulu Diamond Sangha, Honolulu, HI, died as well while I was writing the final draft of this dissertation. I shall remember fondly our conversations and correspondence, as well as his good humor and generosity. Finally, I must thank my family for their support over the years: To my parents, the Rev. Dean A. and Janet L. Stolz, for training me up in the way I should go. To my brother, Jeffrey D. Stolz, and his family for all the good times and understanding. To James R. and Nancy E. Huebner for their patience, patronage and encouragement. v To Lee W. and Bema G. Huebner for providing continued intellectual stimulation as well as much kindness. To our beautiful children, Ella Ruth, Gillian Rodberg and George Wayne, for providing balance and continually reminding me why I am on this earth. If the first truly are to be the last, then I must conclude by thanking my wife and my Beatrice, Kristin.
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